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In the name of Allah, Most Gracious, Ever Merciful
Sheikh Abdul Qadir al-Jilani <»)
The Rose of Baghdad
by Adam Hani Walker, UK
Sheikh Abdul Qadir Al-Jilani (ra)
"Some natures have a spiritual affinity with others. In this way my soul has an
affinity with the soul of Sjed Abdul Qadir ] Hani and I have been made aware of it
through clear spiritual visions. About thirty years back one night God informed me
that He had chosen me for His own. By a strange coincidence an old woman who was
about eighty years of age saw a dream the same night and related it to me the next
morning that she had seen Syed Abdul Qadir Jilani (may Allah be pleased with
him) in her dream. He was accompanied by another eminent personage both wearing
green dresses. The second person was somewhat younger than Syed Abdul Qadir.
First they offered prayer in our] urn' a Masjid and then they emerged into the
courtyard of the mosque. The woman stood near them and presently a bright star
appeared in the East. Syed Abdul Qadir was very happy at its appearance and
addressing it greeted it with: Peace be on you. His companion also offered the greeting
of peace. That star was my self. She saw this in the latter part of the night. As has
been said: A believer see visions himself and visions about him are vouchsafed to
Here the Promised Messiah (as) talks of the magnificent friend and lover of Allah (swt)
Hadhrat Sayyed Muhyidin Abu Mohammad Abdul Qadir al-Jilani (ra). Anyone who has
the fortune to come across the life and works of Sheikh Abdul Qadir Jilani (ra) will be in
no doubt as to why the soul of the Promised Messiah (as) had such a close affinity with
that of Sheikh Abdul Qadir (ra). His every pour yearned to serve Allah (swt) and he is
indeed to be counted from amongst the greatest of the Awliyaa Allah (friends of Allah).
Commenting on his complete subservience to the will of Allah (swt), Hadhrat Khalifatul
Masih II (ra) writes 2 :
"Ha^rat Abdul Qadir Jilani in one of his books says: (< There is a time when I do not eat
until God is pleased to say: Abdul Qadir, get up and eat for My sake, or wear these robes
to please Me. ' It is men like him who would do even their daily chores only when God wants
them to; of course, not for their own sake but for the sake of God, for whatever they do, they
do it to please Him. "
Both the Promised Messiah (as) and Sheikh Abdul Qadir Al-Jilani were
consumed with the love of the Holy Prophet (saw) and it is the great blessing
of Allah (swt) that both of these great champions of humanity shared both a
spiritual and blood affinity. For they are related to each other through the line
of the Holy Prophet's (saw) beloved daughter, Sayyeda of the women of the
worlds, Hadhrat Fatima Az-Zahra (ra) 3 .
1 Zameem, Braheen Ahmadiyya part V p. 65 footnote
2 Way of the Seekers, Ch.14 "
3 See. Hadhrat Mirza Ghulam Ahmad. Al-Tadhkirah. Pg.59, Ft.l.
By way of introduction, this great personage of Islam, Sheikh Abdul Qadir (ra) was
born in 470 A.H. (1077-78 C.E.) and of Persian descent (coming from the area of Jilan).
One of his many titles (kunya) is 'al-Hasani wal Husseini' because he was blessed with
direct lineage to the Holy Prophet (saw) through his father Hadhrat Abu Saleh Zangi
Dost (ra) who was a direct descendant of Imam Hassan (ra); and also through his
mother Hadhrat Bibi Ummul Khair Fatima (ra) who was a direct descendant of
Imam Hussein (ra). The circumstances surrounding the blessed marriage of Hadhrat
Abu Saleh (ra) and Hadhrat Bibi Ummul Khair (ra) were quite miraculous to say the
least. It is said that one day Hadhrat Abu Saleh (ra), who was renowned for his great
piety, was walking along a riverbank when he came across an apple which he picked
up and ate. Upon reflection, he became extremely worried as he feared that in eating
the apple he may have taken something that was not rightfully his to take. Perhaps his
worry was ignited by the following incident involving the Holy Prophet (saw) 4 ,
The Prophet passed a date fallen on the way and said, "Were I not afraid that it may be
from a Sadaqa (charitable gifts), I would have eaten it. "
In order to rectify the situation he searched for the owner of the apple until he came
to a garden filled with apples which was owned by a man called Hadhrat Abdullah
Sawmai Az-Zahid (ra). Hadhrat Abu Saleh (ra) offered his sincere apology which
Hadhrat Abdullah (ra) said he would accept on the condition that Hadhrat Abu Saleh
(ra) spent some time maintaining his garden 5 . Hadhrat Abu Saleh (ra) agreed and
obediently tended to the upkeep of the garden. After some time had passed Hadhrat
Abu Saleh (ra) was released from his obligation but with the final condition that he
should marry the daughter of Hadhrat Abdullah (ra) who was said to be blind, deaf,
and handicapped in both the arms and legs. With great obedience and humility
Hadhrat Abu Saleh (ra) accepted this condition and married the daughter of Hadhrat
Abdullah (ra). On the wedding night he met his new wife for the first time and found
that the lady in front of him was blessed with great beauty and seemed very able
bodied. Her appearance was so far from the description he had originally been given
that he immediately exited thinking that he had entered the wrong room. Hadhrat
Abdullah (ra) approached him and explained, to the astonishment of Hadhrat Abu
Saleh (ra), that his original words were far from a deception saying,
°0 Prince, this is your wife and whatever I had said about her is true. She is blind in that
she has never lifted her eyes towards a non-Mahram (non-marriageable relative). She is deaf
in that she has never heard anything against the Shariah. She is handicapped in the hand in
that she has never touched anything against the Shariah with them, and she is handicapped
in the legs in that she has never stepped out of the house against the Shariah. "
4 Sahih Al-Bukhari. Vol.3, Bk.42, No.612.
5 Some narrations say that this agreement was made on the basis that Hadhrat Abu Saleh (ra) would serve
Hadhrat Abdullah (ra) for twelve years.
It was under these most blessed and heart warming circumstances that Hadhrat Abu
Saleh (ra) al-Hasani and Hadhrat Bibi Ummul Khair Fatima (ra) al-Husseini married.
These were the righteous parents of a son called Hadhrat Abdul Qadir al-Jilani (ra)
and it was from their home that Allah (swt) gave the blessing of Wilayah (Sainthood)
and Mujadidiyyah (Reformership).
He was thus blessed with a pious upbringing and at the age of 18 embarked upon a
great spiritual journey lasting some seventy-one years which saw him elevated to the
lofty station of Mujadadiyyat and perhaps even beyond. One day he came to his
mother and told her that he wanted to go to Baghdad to seek knowledge. On seeing
how intent he was she began to weep and brought him forty gold coins which she
sewed into a pocket in the armpit of his jacket. On setting off from his home town
for Baghdad his blessed mother gave him the following advice 6 ,
/. Obey God's Commandments
2. Abstain from forbidden things
3. Be always pleased with the decree of providence
4. Always be truthful
A close study of the remaining seventy-one years of his miraculous life is testament to
the fact that he never lost sight of his mother's treasured advice and always remained
steadfast to her loving words of wisdom. This is another sign of his complete
obedience to Allah (swt) for surely He (swt) has instructed mankind,
i 4JlUij -Jfcj i l& UJ&j <Lal <dLL>- AjjJljj jLjlJI ulv2 Jj)}
[31:15] °And We have enjoined on man to be good to his parents - his mother bears him in
weakness upon weakness, and his weaning takes two years - and said, 'Give thanks to Me
and thy parents. Unto Me is the final return "
A famous incident which illustrates his obedience to his mother occurred shortly
after him leaving for Baghdad when his caravan (Qafila) was attacked by a sixty man
band of highwaymen. They demanded each member of the Qafila to hand over any
valuables they had on their person. Unknown to them Sheikh Abdul Qadir (ra) was
carrying the forty gold coins which his mother had sown to the inside of the garment
he was wearing for safekeeping. Sheikh Abdul Qadir (ra) refused to disobey his
mother's noble instruction not to lie and when one of the bandits asked him if he had
any valuables he volunteered the whereabouts of the coins but the bandit did not
Biographical Encyclopaedia of Sufis. Pg.124.
believe him. A second bandit then asked Sheikh Abdul Qadir (ra) the same question
and he again said that forty gold coins were in his jacket but the second bandit also
didn't believe him. When the leader of the robbers heard of what Sheikh Abdul Qadir
(ra) had said he ordered that the stitching be undone and to his utter astonishment
the coins were there. This great act of honesty reduced the leader of the robbers to a
great state of humility and he asked Sheikh Abdul Qadir (ra) 7 , When your money was
safe, what compelled you to insist that you had it and say where it was hidden', to which the great
Sheikh replied, 1 must tell the truth under any circumstances, as I promised to my mother' ( OlSw
At). The leader was reduced to tears and in the spirit of repentance he said, 1 reneged on
my promise to the One Who created me. I stole and killed. What will happen to me?'. Before the
great Sheikh could reply the other highwaymen, filled with the fear of Allah (swt),
interjected and uttered the most unpredictable words, You have been our leader all these
years in sinning. Now also be our leader in repenting'. The highwaymen then took the hand
of Sheikh Abdul Qadir al-Jilani (ra) and offered their bay'ah (pledge of allegiance) and
sought the repentance of Almighty Allah (swt). It is here necessary to pause for a
moment and reflect upon a beautiful observation. Towards the end of the life of
Sheikh Abdul Qadir (ra) saints and great friends of Allah (swt) would flock towards
him in hoards so as to offer their bay'ah at his hand yet the first people to offer their
bay'ah at his blessed hand were sixty thieves and killers. Indeed almighty Allah's (swt)
Mercy knows no limit.
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'Glory be to Allah, as many times as the number of His creatures; Glory be to Allah to the extent
of His being's pleasure; Glory be to Allah equal to the weight of His Thrown; Glory be to Allah
equal to the ink that may be is recording the words for His Praise) '
On entering Baghdad Sheikh Abdul Qadir began his studies in which, under the
tutelage of some of the best teachers in the Islamic word 8 , he reached an outstanding
level of understanding in the following sciences 9 ,
1. Fiqah (Jurisprudence)
2. Tafsir (Commentary of the Holy Qur'an)
3. Sunnah of the Holy Prophet
4. Hadith (Traditions of the Holy Prophet(saw))
7 Secret of Secrets. Pg.XV.
Of his teachers included Hadhrat Abu Zakariyya Yahya Tabrizi who was the principle of one of the
greatest places of learning in Islamic history, the Nizamiyya. A detailed outline of the formal training of the
great Sheikh is beyond the remit of this article. For further reading see: The Secret of the Secrets. Shayn
Tosun Bayrak al-Jerrahi al-Halveti. pp.3-13.
9 Biographical Encyclopaedia of Sufis. Pg.125
5. Arab Literature
After a long period of study he was appointed as the principle of the Hanbali institute
of learning (Madrassa Babul Ajaz) which he held for some thirty years. This was the
basic training of Sheikh Abdul Qadir (ra) however he also had a deep passion to push
beyond the orthodox methods of understanding and delve into the deeper meanings
of the Holy Qur'an.
In similar fashion to the Promised Messiah (as), Sheikh Abdul Qadir (ra) underwent a
period of deep reflection and seclusion during which he distanced himself from all
worldly affairs (Hayatad-Dunya). His spiritual journey lasted some twenty-five years in
which he travelled across the baron desert and ruins in the area around Baghdad
living in complete seclusion. During this time he would refrain from engaging any
person or action which may have distracted him from annihilating his blessed heart in
the remembrance of Almighty Allah (Dhikr Illahi), for Allah (swt) informs us in the
"Those who believe, and whose hearts find comfort in the remembrance of Allah. Aye! It is
the remembrance of Allah that hearts can find comfort" (13:29)
The Promised Messiah (as) underwent years of seclusion and meditation in Qadian
and other places. Explaining his period of seclusion in Sialkot the Promised Messiah
(as) writes 10 ,
°, . . you must at least have noticed how thousands gathered at the railway station to welcome me
at my arrival in this city (Sialkot) and how hundreds of men and women pledged allegiance at
my hand. Indeed, I am the same person who lived in this very town for seven years prior to
Brahin-e-Ahmadiyya, and no one knew me or my circumstances. Just imagine how this prophecy
was made in Brahin-e-Ahmadiyya as much as twenty-four years ago, long before this fame and
renown, when I was of little consequence in the eyes of the people. As I have said, even though I
lived in this town for about seven years before the writing of Brahin-e-Ahmadiyya, only a few
amongyou gentlemen could claim to know me, fori was then an anonymous person, a mere
solitary soul among the multitudes, with no significance in the eyes of the people. Nevertheless,
those were very sweet times for me because I enjoyed total solitude among the multitude, and I
was a unity in diversity. I lived in the city like a dweller in the wilderness. I love Sialkot as I
love Qadian because some of my early years were spent here and I walked around a great deal in
the streets of this city. Hakim Hassam-ud-Din, a respectable gentleman and sincere friend from
those days, who even then had great affection for me, can testify to the times I lived through, and
what an obscure person I was. "
Lecture Sialkot. pp.60-61.
Seclusion, or what the great Sufis have labelled as Khalwah, is an act by which many
great saints and indeed the greatest of creation Hadhrat Mohammad (saw) have
commonly practiced. During this period of reflection man shuns away the
temptations and distractions of the world and invests his time in serious
contemplation and prayer developing a greater relationship with almighty Allah. In
his Malfoozat Sheikh Abdul Qadir (ra) offers a saintly description of the spiritual
journey which all great lovers and servants of Allah (swt) must embark upon, he
writes 11 ,
"The heart of the son of Adam must continue to travel along the path of good and evil,
honor and humiliation, wealth and poverty, until he finally acknowledges that all blessings
are due to Allah (Almighty and Glorious is He). This means gratitude [shukrj—and
gratitude is an act of obedience [ta' a] pe formed without moving the tongue and the limbs of
the body— and patient endurance of misfortune. He must admit his sins and offenses until,
having taken his last step on the good side and his last step on the bad side, there he is at the
King's door. He has taken the step of gratitude and the step of patience, with divine help
[tawfiq] as the guide. He has seen the King's door, and beyond it he can see things that no
eye ever saw, that no ear ever heard of, and that never occurred to any human heart. The
alternating sequence of good moves and bad moves is at an end; now comes the turn of
conversation, discourse and sitting in company [with the Lord]. "
One of the many blessings which Allah (swt) showered upon this great servant of His
was the honourable station of Mujadadiyat. Commenting on this the Promised
Messiah (as) not only lists him as a Mujadid and reviver of Islamic unity but ranks
him first among the long line of Mujadideen. He (as) asserts this by writing 12 ,
We can furnish conclusive proof to every seeker after truth that from the time of our
lord and master the Holy Prophet [peace and blessings of Allah be on him] up to this
day, in every century there have appeared men of God through whom God Almighty
has guided other people by the display of heavenly signs. Of these were Sayyed Abd-
ul-QadirJilani, Abu-al-Hasan Kharqani, Abu Ya^id Bistami, JunaidBaghdadi,
Mohy-ud-Din Ibne-Arabi, Dhunnun Misri, Mu'in-ud-Din Chishti Ajmeri, Qutb-
ud-Din Bakhtiar Kaki, Farid-ud-Din Pakpatni, Ni^am-ud-Din Dehlvi, Shah
Wali-ullah Dehlvi, and Sheikh Ahmad Sarhandi (Allah is pleased with them, and
they are pleased with Him). "
With exceptional praise the Promised Messiah (as) proceeds to describe Sheikh Abdul
Qadir (ra) and the other Awliyaa Ullah in the following remarkable terms 13 ,
11 Malfoozat. Ex.1.
12 Kitab-ul-Bariyyah, Ruhani Khaza'in, Vol. 13, pp. 91-92
Anjam-e-Atham, Ruhani Khaza'in, Vol. 1 1, pp. 63-64, footnote
"So many extraordinary happenings concerning them are set out in the books of the
learned ones that even a very bigoted opponent has to admit that these people
manifested extraordinary signs and miracles. I tell you truly that through my research,
so far as it is possible for one to discover about the past, I have come to the conclusion
that the number of heavenly signs in support of Islam and as a testimony of the truth
of the Holy Prophet [peace and blessings of Allah be on him] which have been
manifested through the Auliya' of this Ummah, is not to be equalled in the history of
other religions. Islam is the only religion which has progressed through heavenly signs,
and its numberless lights and blessings have ever demonstrated the existence of God
Almighty as if He is visible close at hand. "
In attaining such a high spiritual status a Wali-ullah (friend of Allah) is safeguarded and
protected by Almighty Allah from Satan's tricks. The temptations of Satan the Accursed
are often perceived as only targeting people of weak faith (Imaan), however, in reality
righteous people are also made to undergo the wicked tests of Satan. It has long been the
downfall of many a pious person that he/she has kept firm upon the 'Straight Path'
(Siratul Mustaqeem) but faltered by allowing the trickery of Satan to manipulate some of
their weak traits such as pride, lust, greed, etc. The characteristics of Satan's trickery, and
the key to overcoming them, are made manifest to mankind by Almighty Allah Who
[5:92] Satan seeks only to create enmity and hatred amongyou by means of wine and the
game of chance, and to keep you back from the remembrance of Allah and from Prayer.
Then will you keep back?
In this same vain Satan the accursed famously attempted to tempt Sheikh Abdul Qadir
(ra) away from the remembrance of Allah (swt) during his period of seclusion. The exact
account of what took place is narrated to us by the Promised Messiah (as) as follows 14 ,
"Not every saint or sufi can repel and expose the filth of satanic suggestion as Jesusas
did with the whip of his light. S ayy id Abdul Qadir J ilanira says, "I too received a
satanic inspiration once. Satan said: 'O Abdul Qadir! all your prayers are accepted.
From now on whatsoever is forbidden to others is lawful to you. You are even exempt
from obligatory prayers. Do whatever you please.' At this, I said, 'Be offO Satan!
how can something that was not permissible for the Holy Prophets a be permissible for
me!' After this, Satan disappeared from my sight along with his golden throne. "
Darurat-ul-Imam, p. 27-28
Now, when even a man of God and a unique human like Abdul Qadirra received a
satanic inspiration, how can ordinary humans, who have not yet fully accomplished
their spiritual journey, be secure against it, for — unlike S cyy id Abdul Qadirra and
Jesusas — they lack the spiritual eyes with which to recognise satanic inspirations. ''
The tricks of Satan were to no avail in this instance and Allah (swt) fulfilled His
[7:202] As to those who are righteous, when an evil suggestion from Satan assails them,
they remember Allah and behold! they begin to see aright.
On returning to Baghdad from his spiritual journey Sheikh Abdul Qadir (ra) faced a
tribulation which Allah (swt) permitted him to overcome with majestic wisdom.
Many of the Islamic elite of Baghdad were perturbed by the return of Sheikh Abdul
Qadir (ra) who, due to his great reputation and spiritual status, had amassed a large
following of disciples. The scholars gathered and devised a way by which they could
send a clear message to Sheikh Abdul Qadir (ra) indicating their displeasure at his
presence in Baghdad. They ordered a large vessel be filled to the brim and sent it to
the quarters of Sheikh Abdul Qadir (ra). Upon seeing the container the students of
Sheikh Abdul Qadir (ra) were baffled as to the meaning behind the gesture, however,
the wise Sheikh instantly realised the message. The container represented Baghdad
and the water represented the scholars (people of knowledge) in Baghdad meaning
that Baghdad was full and did not require a new Sheikh such as Abdul Qadir (ra).
With an ingenious stroke of wisdom the Sheikh plucked a rose which he then floated
on top of the water. He then ordered the vessel be taken back to the senders who, on
seeing it, immediately acknowledged the great spiritual wisdom of the Sheikh and
assigned him the title 'The Rose of Baghdad'.
Sheikh Abdul Qadir (ra) lived a long and meaningful life which he spent in the
remembrance of Allah (swt) and humbly imparting his knowledge to thousands of
students. He was a fearless person and never hesitated to defend absolute justice if he
felt that an injustice had been committed. In one instance it is reported that the Caliph of
the time appointed an unjust man as the head Qadi (judge) and Sheikh Abdul Qadir
openly admonished the Caliph saying 15 , You have appointed the worst tyrant as judge over the
believers. Let us see how you will answer yourself tomorrow when you will be presented to the great judge.
The Lord of the Universe!', on hearing this the Caliph was immediately filled with the fear of
Allah (swt) and dismissed the judge as he wept.
Secret of Secrets. Pg.XXI.
It has been related that in the final days which Sheikh Abdul Qadir' s (ra) spent on this
earth he was asked by his son if he felt pain to which he replied, 'all of me aches except for my
heart. There is no pain in it for it is with Allah'. Another son of Sheikh Abdul Qadir (ra) asked
the great Sheikh for some parting advice to which he said, ' Fear Allah and none other. Hope
from Allah and entrust all your needs in him; hope and want nothing from anyone except him. Rely on
Allah and on none other. Unite with Him, unite with Him, unite with Him'.
Sheikh Abdul Qadir al-Jilani's (ra) sole departed this earth in 561 A.H. (1166 C.E.) at the
age of 91. He left behind a reported forty-nine children, the great Islamic institution of
the Qadiriyyah and a wealth of books which have been a great source of knowledge for
the Ummah for more than 800 years. He left this earth with the parting words, There is no
god but Allah and Mohammad is His messenger'.
Writings of the Promised Messiah
In a revelation the Promised Messiah (as) was granted the title of 'Sultan Abdul Qadir'
which he explains is a tide which illustrates his high spiritual station. He interestingly
likens this to a famous saying of Sheikh Abdul Qadir (ra). Explaining this the Promised
Messiah (as) writes 16 ,
In this revelation, God has named me Sultan Abdul Qadir, meaning that as a
Sultan rules over others, in the same way I have been invested with authority over all
those who seek spiritual communion with the Divine. Such communion cannot be
maintained without obedience to me. This revelation resembles an observation ofSjed
Abdul Qadir Gilani (may Allah be pleased with him): I have my foot on the neck of
every saint. "
There are other such instances in which the Promised Messiah (as) explains his blessed
revelations by way of comparison to a saying of Sheikh Abdul Qadir (ra). An example of
this is related in a dream in which the Promised Messiah (as) saw his Lord in the form of
his father, he (as) writes 17 ,
"Syed Abdul Qadir J Hani (may Allah have mery on him) has said: I have seen my
Lord in the form of my father. I too have had the same experience. My father was a
man of impressive presence and possessed great courage and high resolve. I saw him
seated on a glorious throne and it was conveyed to me that he was God.
The point of it is that as a father is deeply affectionate and compassionate and is most
closely related, a vision of God Almighty, in the form of one 's father is a
16 Al-Hakam, Vol. XI, No. 11, March 31, 1907, p. 2
17 Al-Hakam Vol. VI No. 17 May 10, 1902 p. 7
manifestation of God' s favour, His closeness, and His deep love. That is why the
Holy Quran says:
^Remember God with the same fervour as you were wont to remember your fathers or
even with greater fervour' (2:20)
and one of my revelations also says: You are to Me like My children. This vision is
an illustration of the verse of the Quran I have just referred to".
A common theme within the writings of the Promised Messiah (as) regarding Sheikh
Abdul Qadir (ra) is prayer and the great source of spiritual power it holds for a sincere
believer. The Promised Messiah (as) often draws upon the sayings and writings of Sheikh
Abdul Qadir (ra) to highlight that one cannot hope to benefit from prayer if his prayer is
not born out of strict obedience to the Will of Almighty Allah. Addressing this subject
the Promised Messiah (as) writes 18 ,
° The Sufis say that a person's absolute dependence upon God does not become pe feet
without his being able to distinguish the proper place and occasion for supplication. It
has been said that a Sufi does not pray till he recognises that it is time for prayer.
Sayyed Abd-ul-Qadir Jilani (may Allah be pleased with him) has said that through
prayer an unfortunate one is rendered fortunate. He has even gone so far as to affirm
that deeply hidden matters, which resemble an absolute decree, can also be averted by
prayer. In short it should always be remembered in connection with prayer that
sometimes God Almighty requires obedience to His own will and at other times He
grants the supplication of a servant of His. In other words He deals with His servant
like a friend. The prayers of the Holy Prophet (peace and blessings of Allah be on
him) were accepted on a grand scale and corresponding to this he stood very high in
bowing to the will of God and in accepting it chee fully. He lost eleven children, but he
never asked "Why?"
In another book of the Promised Messiah (as) he further expands the subject of prayer
by taking a page from a book of Sheikh Abdul Qadir (ra) (Futuhul Ghaib) and uses it to
beautifully describe the need for a believer to remove all worldly obstacles from his/her
path towards Allah (swt). The Promised Messiah (as) writes 19 ,
"I wish to reproduce the text and translation of what Qutub-e-Kabbani and Ghauth-
e-Subhani* S ayy id Abdul Qadir J ilanira has written in his book Futuhul Ghaib,
regarding the effect of the prayers and attention of the pe feet men of God, based upon
his own personal experiences. The meaning of the following except is that the only
testimony recognised in any field is that of a person who is well experienced in that
18 Malfuzat, vol. Ill, pp. 224-226
19 Barakatud Du'a, p. 24-26, ft. 13
particular field. Thus, only the person who enjoys a relationship of true sincerity and
love with God can truly understand the philosophy of the acceptance of prayer
Therefore, to enquire about this holy philosophy from S ayyid Ahmad Khan Sahib is
like seeking the remedy of a human illness from a veterinary surgeon. If Sayyid Sahib
were to expound the relationship between a worldly government and its subjects, he
would no doubt be qualified to do so; but Godly affairs are known only to godly
persons. The except is as follows:
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T##/ is to say, if you desire to become an accepted one of God, then believe with
utmost certainty and understand that your hands, your feet, your tongue, your eyes,
and your whole being, and all its organs, are like idols in your way, and all other
creation is similarly an idol barringy our path. Your children, your wife, the worldly
objectives you wish to achieve, worldly riches, worldly honour and prestige, every
worldly hope and fear, your reliance or trust in anyone or anything, your fear of being
harmed by anyone, all these are idols in your way. So do not become subservient to
any of these idols, and do not lose your way in pursuit of them. That is, have recourse
to them within the bounds of the shariah and the way of the righteous. If you succeed
in this you will become (precious as] the red brimstone and your status will be raised
beyond people's imagination, and God shall make you heir to His Prophets and
Messengersas, which means that all their knowledge, wisdom and blessings, which had
disappeared into obscurity and oblivion, will be granted afresh to you, and you will
reach the highest level of sainthood, and none after you shall be able to rise higher.
Your prayers, your fortified resolve, andyour blessings will relieve people of their
anguish; the famine-stricken will be granted rain and crops will grow; the affliction
and anguish of every low and high, and even the troubles of kings shall be alleviated
through your attention and prayers; the Hand of Providence shall be with you,
whichever direction it takes you will be guided in the same way; the Uternal Voice
will beckon you to itself, which means that whatever flows from your tongue will be
from God and it will be blessed; and you will be made a successor to all the righteous
servants of Allah who were granted knowledge before you; a kind of power of creation
will be bestowed on you, i.e., your attention and your prayer will exercise control in the
world; if you then wish to turn the existing into non-existing, and vice versa, it will
come to pass; extraordinary and miraculous things will take place at your hand;
Divine secrets shall be revealed to you and you shall be given understanding of subtle
and profound matters of Divine knowledge, of which you are considered to be worthy
and deserving. "
Hadhrat Khalifatul Masih II (ra) also narrates a vision involving Sheikh Abdul
Qadir (ra) which indicated to Huzur (ra) that he should write a book titled Way
of the Seekers' (Minhajul Talibeen). Coincidentally the ongoing theme of prayer
remains constant, Huzur (ra) explains ,
"As I began I was reminded of yet another thing. It was a longforgotten vision that I
saw soon after the death of the Promised Messiah --peace be on him. At the time I
did not realise its significance. In the vision, I found myself sitting on a prayer mat
after prayer. In my hand I am holding a book about which I am told is by Ha^rat
Shaikh Abdul Qadir ] Hani. The name of the book is Minhaj al-Talibin (Way of
the Seekers). I read the book and put it aside. I then recalled that the book was to be
returned to Ha^rat Khalifatul Masih I, and I begin to look for it. During the search
I found another book. Simultaneously I found myself repeating the words:
"No one knows about the hosts of Thy Lord, except He Himself. °
I thought there was a book bearing that title by Ha^rat Shaikh Abdul Qadir J Hani,
and I should find it. So I enquired from Ha^rat Khalifatul Masih I, who told me
that there was no book with just that title but that there was one with a somewhat
similar title, namely Ghaniyyat al-Talibin. I continued my search and found that
there was no such book by Ha^rat Shaikh Abdul Qadir ] Hani or anyone else. It
then occurred to me that it might be that I myself would have the opportunity to write
a book with that title. The name Abdul Qadir indicated that the book would be the
result not of my own thinking so much as the result of special understanding bestowed
upon me by God. Therefore, I decided to call this speech Minhaj al-Talibin. "
Sheikh Abdul Qadir (ra) was most certainly a great servant of Allah (swt) and
was loved immensely by the Promised Messiah (as). Indeed, both individuals
were two tremendous lovers of Allah (swt) and His Messenger (saw). Both
individuals worked tirelessly day and night for the cause of Allah (swt) until old
The Way of the Seekers, Chapter Titles: The Name Mihajut Talibin
age overtook them and there outer shells were warn with the inevitable aches
and pains attached to a lifetime of unflagging service in the cause of Allah
(swt). May Allah (swt) Grant Sheikh Abdul Qadir (ra) a lofty station in heaven
and enable all seekers of truth to follow the goodness of his pure and righteous
example, Insha- Allah. Ameen
I conclude with a majestic quotation of the Promised Messiah (as) which
encapsulates the love which he had for Sheikh Abdul Qadir (ra):
"Once I saw in a vision that Sjed Abdul Qadir Jeelani (may Allah mercy on him)
has come and after bathing me with warm water clothed me with a new dress. And
standing near the circular room said, come we stand together and measure our height.
Then he stood on my right shoulder to shoulder, and we were equal. " (Al-Hakam
Vol-37 No:33 September 14, 1934).
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